A DISTINCTION OF ORDERS IN THE CHURCH DEFENDED UPON PRINCIPLES OF PUBLIC UTILITY,

IN

A SERMON,

PREACHED IN THE CASTLE CHAPEL, DUBLIN,

AT THE CONSECRATION OF

JOHN LAW, D. D

LORD BISHOP OF CLONFERT AND KILMACDUAGH.

SEPTEMBER 21, 1782.

SERMON III.

A DISTINCTION OF ORDERS IN THE CHURCH DEFENDED UPON PRINCIPLES OF PUBLIC UTILITY.

And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. EPHESIANS IV. 11, 12.

From a view of these distinct parts of the evangelic dispensation, we are led to place a real difference between the religion of particular Christians, and the polity of Christ's church. The one is personal and individual

In our reasoning and discourses upon the rules | each other, which the visible participation of and nature of the Christian dispensation, there the same name and hope and calling, was calis no distinction which ought to be preserved culated to excite. with greater care, than that which exists between the institution, as it addresses the conscience and regulates the duty of particular Christians, and as it regards the discipline and government of the Christian church. It was our Saviour's design, and the first object of his ministry, to afford to a lost and ignorant world, such discoveries of their Creator's will, of their own interest, and future destination; such assured principles of faith, and rules of practice; such new motives, terms, and means of obedience; as might enable all, and engage many, to enter upon a course of life, which, by rendering the person who pursued it acceptable to God, would conduct him to happiness, in another stage of his existence.

It was a second intention of the Founder of Christianity, but subservient to the former, to associate those who consented to take upon them the profession of his faith and service, into a separate community, for the purpose of united worship and mutual edification, for the better transmission and manifestation of the faith that was delivered to them, but principally to promote the exercise of that fraternal disposition which their new relation to

acknowledges no subjection to human authority-is transacted in the heart-is an account between God and our own consciences alone: the other, appertaining to society (like every thing which relates to the joint interest and requires the co-operation of many persons,) is visible and external-prescribes rules of common order, for the observation of which, we are responsible not only to God, but to the society of which we are members, or, what is the same thing, to those with whom the public authority of the society is deposited.

But the difference which I am principally concerned to establish consists in this, that whilst the precepts of Christian morality and the fundamental articles of the faith are, for the most part, precise and absolute, are of perpetual, universal, and unalterable obligation; the laws which respect the discipline, instruction, and government of the community, are delivered in terms so general and indefinite as

to admit of an application adapted to the mu- the civil government of the country; when table condition and varying exigencies of the the purity and propagation of its faith were Christian church. "As my father hath sent left to the ordinary expedients of human inme, so send I you." "Let every thing be done struction and an authentic Scripture; when decently and in order." "Lay hands sudden- persecution and indigence were to be succeedly on no man.' "Let him that ruleth do ited by legal security and public provision with diligence." "The things which thou clandestine and precarious opportunities of hast heard of me, the same commit thou to hearing the word and communicating in the faithful men, who shall be able to teach others rites of Christianity, by stationary pastors and also." “For this cause left I thee, that thou appropriated seasons, as well as places, of reshouldest set in order the things that are want-ligious worship and resort: I say, the situa ing, and ordain elders in every city."

tion of the Christian community was so different in the infant and adult state of Christianity, that the highest inconvenience would have followed from establishing a precise constitution which was to be obligatory upon both the same disposition of affairs which was most commodious and conducive to edification in the one, becoming probably imprac. ticable under the circumstances, or altogether inadequate to the wants of the other.

What farther recommends the forbearance observable in this part of the Christian insti tution, is the consideration, that as Christianity solicited admission into every country in the world it cautiously refrained from interfering with the municipal regulations or civil condition of any. Negligent of every view, but what related to the deliverance of man. kind from spiritual perdition, the Saviour of the world advanced no pretensions which, by disturbing the arrangements of human poli

These are all general directions, supposing, indeed, the existence of a regular ministry in the church, but describing no specific order of pre-eminence or distribution of office and authority. If any other instances can be adduced more circumstantial than these, they will be found, like the appointment of the seven deacons, the collections for the saints, the laying by in store upon the first day of the week, to be rules of the society, rather than laws of the religion-recommendations and expedients fitted to the state of the several churches by those who then administered the affairs of them, rather than precepts delivered with a solemn design of fixing a constitution for succeeding ages. The just ends of religious as of civil union are eternally the same; but the means by which these ends may be best promoted and secured, will vary with the vicissitudes of time and occasion, will differ according to the local circumstances, the peculiar situation, the im-ty, might present an obstacle to the reception provement, character, or even the prejudices of his faith. We may ascribe it to this de and passions, of the several communities upon sign, that he left the laws of his church si whose conduct and edification they are intend- open and indeterminate, that whilst the end ed to operate. of religious communion were sufficiently de. The apostolic directions which are preserv-clared, the form of the society might be assied in the writings of the New Testament, seem milated to the civil constitution of each counto exclude no ecclesiastical constitution which the experience and more instructed judgment of future ages might find it expedient to adopt. And this reserve, if we may so call it, in the legislature of the Christian church, was wisely suited to its primitive condition, compared with its expected progress and extent. The circumstances of Christianity in the early pe- But though all things are lawful, all things riod of its propagation were necessarily very are not expedient. If we concede to other anlike those which would take place when it churches the Christian legality of their conbecame the established religion of great na- stitution, so long as Christian worship and intions. The rudiments, indeed, of the future struction are competently provided for, we plant, were involved within the grain of mus-may be allowed to maintain the advantage of tard-seed, but still a different treatment was our own, upon principles which all parties acrequired for its sustentation when the birds of knowledge-considerations of public utility the air lodged amongst its branches. A small select society under the guidance of inspired teachers, without temporal rights and without property, founded in the midst of enemies, and living in subjection to unbelieving rulers, divided from the rest of the world by many singularities of conduct and persuasion, and adverse to the idolatry which public authority every where supported, differed so much from the Christian church after Christianity prevailed as the religion of the state; when its economy became radually interwoven with

try, to which it should always communicate strength and support in return for the protec tion it received. If there be any truth in these observations, they lead to this temperate and charitable conclusion, "that Christianity ma be professed under any form of church govern ment."

We may be allowed to contend, that whilst we imitate, so far as a great disparity of circumstances permits, the example, and what we apprehend to be the order, of the apostolic age, our church and ministry are inferior to none in the great object of their institution, their suitableness to promote and uphold the profes. sion, knowledge, and influence, of pure Christianity. The separation of a particular order of men for the work of the ministry—the re serving to these exclusively, the conduct of public worship and the preaching of the word

--the distribution of the country into districts, they may live and associate upon terms of and the assigning of each district to the care equality. This reason is not imaginary nor and charge of its proper pastor lastly, the insignificant. The usefulness of a virtuous appointment to the clergy of a maintenance and well-informed clergy consists neither independent of the caprice of their congrega- wholly nor principally in their public preachtion, are measures of ecclesiastical policy which ing, or the stated functions of their order. It have been adopted by every national estab- is from the example and in the society of such lishment of Christianity in the world. Con- persons, that the requisites which prepare the cerning these points there exists no contro- mind for the reception of virtue and knowledge, versy. The chief article of regulation upon a taste for serious reflection and discourse, hawhich the judgment of some protestant church-bits of thought and reasoning, a veneration for es dissents from ours is, that whilst they have the laws and awful truths of Christianity, a established a perfect parity among their cler-disposition to inquire, and a solicitude to learn, gy, we prefer a distinction of orders in the are best gained at least, the decency of dechurch, not only as recommended by the us-portment, the sobriety of manners and converage of the purest times, but as better calculat-sation, the learning, the gravity, which usued to promote, what all churches must desire, ally accompany the clerical character, insensi the credit and efficacy of the sacerdotal office. bly diffuse their influence over every company The force and truth of this last considera- into which they are admitted. Is it of no imtion I will endeavour to evince. portance to provide friends and companions of First, the body of the clergy, in common this character for the superior as well as for the with every regular society, must necessarily middle orders of the community? Is it flattery contain some internal provision for the govern- to say, that the manners and society of higher ment and correction of its members. Where life would suffer some depravation, from the a distinction of orders is not acknowledged, loss of so many men of liberal habits and eduthis government can only be administered by cation, as at present, by occupying elevated synods and assemblies, because the supposition stations in the church, are entitled to be reof equality forbids the delegation of authority to ceived into its number? This intercourse single persons. Now, although it may be requi- would cease, if the clergy were reduced to a site to consult and collect the opinions of a com-level with one another, and, of consequence, munity, in the momentous deliberations which with the inferior part of the community. These ought to precede the establishment of those distinctions, whilst they prevail, must be compublic laws by which it is to be bound; yet in plied with. How much soever the moralist every society the execution of these laws, the may despise, or the divine overlook, the discurrent a... ordinary affairs of its government, criminations of rank, which the rules or preare better managed by fewer hands. To com- judices of modern life have introduced into somit personal questions to public debate, to re-ciety; when we have the world to instruct fer every case and character which requires and to deal with, we must take and treat it as animadversion, to the suffrages and examina- it is, not as the wishes or the speculations of tion of a numerous assembly, what is it, but philosophy would represent it to our view. to feed and perpetuate contention, to supply When we describe the public as peculiarly inmaterials for endless altercation, and oppor- terested in every thing which affects, though tunities for the indulgence of concealed enmity but remotely, the character of the great and and private prejudices? The complaint of ages powerful, it is not that the soul of the rich man testifies, with how much inflammation, and is more precious than the salvation of the poor, how little equity, ecclesiastical conventions but because his virtues and his vices have a have conducted their proceedings; how apt more considerable and extensive effect. intrigue has ever been to pervert inquiry, and Thirdly, they who behold the privileges and clamour to confound discussion. Whatever emoluments of the superior clergy with the may be the other benefits of equality, peace is most unfriendly inclination, profess neverthebest secured by subordination. And if this be less to wish, that the order itself should be a consideration of moment in every society, it respected; but how is this respect to be prois of peculiar importance to the clergy. Preach- cured? It is equally impossible, to invest every ers of peace, ministers of charity and of recon- clergyman with the decorations of affluence ciliation to the world, that constitution surely and rank, and to maintain the credit and reill befits their office and character which has a putation of an order which is altogether destendency to engage them in contests and dis-titute of these distinctions. Individuals, by putes with one another. the singularity of their virtue or their talents, Secondly, the appointment of various orders may surmount all disadvantages; but the order in the church, may be considered as the sta- will be contemned. At present, every memtioning of ministers of religion in the various ber of our ecclesiastical establishment comranks of civil life. The distinctions of the clergy municates in the dignity which is conferred ought, in some measure, to correspond with upon a few-every clergyman shares in the the distinctions of lay-society, in order to sup- respect which is paid to his superiors—the ply each class of the people with a clergy of ministry is honoured in the persons of pretheir own level and description, with whom lates. Nor is this economy peculiar to our